Taylor G. Bunch, Forty Years in the Wilderness: in Type and Antitype (1927)

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IN TYPE AND ANTITYPE

By TAYLOR G. BUNCH

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FORTY YEARS IN THE WILDERNESS IN
TYPE AND ANTITYPE

Taylor G. Bunch

"Moreover, brethren, I would not that ye should be
ignorant, how that all our fathers were under the cloud,
and all passed through the sea; and were all baptised
unto Moses in the cloud and in the sea; and did all eat
the same spiritual meat; and did all drink the same
spiritual drink: for they drank of that spiritual Rock
that followed them; and that Rock was Christ. But
with many of them God was not well pleased: for they
were overthrown in the wilderness. Now these things
were our examples, to the intent wc should not lust
after evil things, as they also lusted. Neither be yc
idolaters, as were some of them; as it is written, The
people sat down to eat and drink, and rose up to play.

"Neither let us commit fornication, as some of them
committed, and fell in one day three and twenty thou-
sand. Neither let us tempt Christ, as some of
them also tempted, and were destroyed of serpents.
Neither murmur ye, as some of them also murmured,
and were destroyed of the destroyer. Now all these
things happened unto them for ensamples; (margin,
types) and they are written for our admonition, upon
whom the ends of the world are come. Wherefore let
him that thinketh he standeth take heed lest he fall."
1 Cor. 10:1-12.

According to this Scripture the experiences of ancient

2 The Exodus and Advent Movements

Israel under the Exodus movement were a type of the
experiences of modern Israel under the Advent move'
ment. They are parallel movements. Ancient literal
Israel was called out of ancient literal Egypt and led
through the wilderness to the promised Canaan land.
Modern spiritual Israel is called out of modern spiritual
Egypt and Babylon, symbolic of darkness and confu-
sion, and is being led through the wilderness of sin to
the heavenly Canaan land. The above Scripture is a
call to the Advent people to study the experiences and
journeyings of ancient Israel under the Exodus move-
ment. The books of Exodus, Leviticus, Numbers, Deu-
teronomy and Joshua should receive very careful study
by the Advent people as they near the borders of the
heavenly Canaan.

"I have been shown that the spirit of the world is
fast isiisBg the church. You are following the same
path as did ancient Israel. There is the same falling
away from your holv calling as God's peculiar people."
Vol. 5:75.

"The sin of ancient Israel was in disregarding the
expressed will of God and following their own way ac-
cording to the leadings of unsanctified hearts. Modern
Israel are fast following in their footsteps and the dis-
pleasure of the Lord is as surely resting upon them."
Id. p. 94.

"The same disobedience and failure which were seen
in the Jewish church have characterized in a greater

The Exodus and Advent Movements J

degree the people who have had this great light from
heaven in the last messages of warning. Shall we let
the history of Israel be repeated in our experience?"
Id. p. 456.

Let us briefly notice a few of these parallels. Both
movements arose in fulfillment of definite time prophe-
cies and began on time. (See Genesis 15:13-16; Daniel
8:14.) Ancient Israel was delivered from Egyptian
bondage that they might serve God and keep His laws.
(Psalms 105:4.1-45.) For the same purpose is modern
Israel called out of spiritual Babylon. The Sabbath is
a sign and test of loyalty to both movements. Just be-
fore Israel was delivered from Egypt, God poured out
His anger in ten plagues, the seven last falling on the
Egyptians only. Just before the Advent people are de-
livered from this world and its persecutions and bond-
age the anger of God is again manifested in plagues, the
seven last oi which will fall upon the wicked only.
Israel's deliverance in Egypt came at midnight, and the
final deliverance of the remnant of the church from the
sentence of death will come at midnight. The organiza-
tions of the two movements are almost identical. Health
reform is a part of each, and both movements have been
cursed with a "mixed multitude" who cause most of the
trouble along the way. Satan, through attacks from
without and apostacies from within, tried to stop the
Exodus movement and prevent it from reaching the

4 The Exodus and Advent Movements

promised land, but the same movement that left Egypt
reached Canaan, the rebels being all purged out before
they crossed the Jordan. The history of the Advent
movement will be true to type. (See Deut. 6:23; Jer.
16:14-16, 19; Isa. 11:10-12, 16; Eze. 20:33-38.)

"And by a prophet the Lord brought Israel out of
Egypt, and by a prophet was he preserved." Hosea
12:13. Not by prophets but by a prophet. Moses,
that prophet, died on the borders of the promised land
after being given a view of the inheritance. Before he
died, however, the Lord gave through him all the in-
struction necessary to take Israel through and establish
them in the promised land. Joshua only carried out the
instruction given through Moses. Not by prophets but
by a prophet the Advent movement has been and will
continue to be led and preserved. The prophet died on
the borders of the heavenly Canaan after viewing in
vision the glories of the promised land. Through that
prophet the Lord gave all the instruction in detail to
take the Advent people all the way through. With all
the instruction needed for the whole journey we have
the Spirit of Prophecy as verily as though the prophet
were still living. It is the duty of the leaders of this
movement to follow out the instructions for the journey
and entrance into the heavenly country.

After their deliverance at the Red Sea, the Israelites
sang the song of Moses, a song of deliverance from

The Exodus and Advent Movements 5
death, and of victory by faith. When the Advent
people are delivered from the final decree of death they
will sing the same song on the sea of glass, because they
have gone through the same experience. (See Rev.
15:2, 3.) "That song does not belong to the Jew-
ish people alone. It points forward to the destruction
of all the foes of righteousness, and the final victory of
the Israel of God.^ P. P. 289.

It was only a short journey from Egypt to Canaan up
the great public highway along the coast. It was less
than 250 miles, and traveling ten miles a day the jour-
ney would have required less than a month. Two men
in an airship made the journey from Goshen to the
banks of the Jordan, where the Israelites crossed, in less
than two hours. The direct journey, however, led
through the land of the warlike Philistines and because
of Israel's lack of faith in Him who promised to fight
their battles for them, the Lord had to take them a
round-about way. (See Exodus 13:17, 18.) They
could not enter the promised land till they had learned
the lesson of victory and deliverance by faith. Their
first lesson was at the Red Sea. (See Exodus 14.)

According to the Bible chronology the Israelites left
Egypt the 15th day of the first month, 1491 B. C. In
the third month they camped at the base of Mt. Sinai,
where they received the law and built the sanctuary and
instituted its typical services, the purpose of which was

6 The Exodus and Advent Movements

to reveal to them the Lamb of God and the plan of re-
demption. This was the necessary preparation for en-
trance into the promised land. They camped almost two
years around the mount of the law when the message
came, "Ye have dwelt long enough in this mount: turn
you and take your journey ... to the land of the Ca-
naanites . . . go in and possess the land which the
Lord sware unto vour fathers." (Deut. 1:6-8.) The
march to Canaan then began and in eleven days they
were at Kadesh-barnea on the southern border of the
promised land. It was the Lord's plan to take them
directly in, "God had made it their privilege and their
duty to enter the land at the time of His appointment;
but through their wilful neglect that permission had
been withdrawn." P. P. 392.

"It was not the will of God that Israel should wander
forty years in the wilderness. He desired to lead them
directly to the land of Canaan, and establish them there,
a holy, happy people. But they could not enter in be-
cause of unbelief." G. C, 458. (See Heb. 3:16-19.)

The Lord had told Israel that the promised land was
a "goodly land, flowing with milk and honey." and that
He would drive out the inhabitants before them with
plagues, hornets and hailstones, and that they would
not have to fight. "The Lord had never commanded
them to go up and fight. It was not His purpose that
they should gain the land by warfare, but by strict

The Exodus and Advent Movements 7

obedience to His commands." P. P., 392. At Kadesh-
barnea their faith wavered and they came to Moses and
suggested that spies be sent to spy out the land and see
if it was a good land and they were able to possess it
Their very request was an evidence that they did not
believe God, but He gave them their request, as when
they later asked for a king, and a committee of twelve
men were chosen. After forty days of searching they
returned with samples of fruit and reported that it was
indeed a goodly land The committee was divided and
ten of them declared that they were not able to possess
the land. Leaving God out of their reckoning and look-
ing only to their own works and organization, they said
the task was too great. Their report brought great dis-
tress and the people wept and threatened to appoint a
captain to lead them back to Egypt. Moses, Caleb and
Joshua attempted to encourage the people. They said
"The Lord is with us: fear them not. Let us go up at
once and possess it: for we are well able to overcome it.
If the Lord delight in us, then He will bring us into this
land, and give it to us: a land which floweth with milk
and honey." The effort was of no avail, for the poison
had infected the whole camp. (See Num. 13 and 14.)

Because of their rebellion, the Lord's anger was
kindled and He told them that none of those who left
Lgypt twenty years old and upward should enter the
promised land except Caleb and Joshua, because they

8 The Exodus and Advent Movements

"had another spirit" within them and had "wholly fol-
lowed the Lord." "But as for you, your carcases, they
shall fall in this wilderness. And your children shall
wander in the wilderness forty years, and bear your
whoredoms, until your carcases be wasted in the wilder-
ness. After the number of days in which ye searched
the land, even forty days, each day for a year, shall ye
bear your iniquities, even forty years, and ye shall know
My breach of purpose." (Num. 14:32-34.) The mar-
ginal reading for "breach of purpose" is "altering of
My purpose." What was God's purpose that He had to
alter because of their rebellion? His purpose was to
lead them directly into the promised land. They then
repented and attempted to enter by their own efforts
:md were defeated by the Amorites. (See Deut. 1:41-44.)

While camped at Kadesh-barnea there took place the
greatest apostasy of their journey thus far. The re-
bellion was led by Korah, Dathan and Abiram. Two
hundred and fifty princes or leaders joined them and
1 4,700 lay members were affected by the apostasy. All
were destroyed by the judgments of God and the lead-
ership of the movement was vindicated.

"Then we turned, and took our journey into the wil-
derness by the way of the Red Sea, as the Lord spake
unto me; and we compassed Mount Seir many days.
And the Lord spake unto me, saying, 'Ye have com-

The Exodus and Advent Movements 9

passed this mountain long enough, turn you north-
ward'." Deut. 2:1-3.

The "many days" camped around the mountains of
Seir was almost 38 years (verse 14). Then another
message came to them similar to the one while they
were camped at Mount Sinai just before they reached
Kadesh-barnea, "Ye have encompassed this mountain
long enough; turn you northward." It was another call
to enter the promised land and the two calls were about
38 years apart. This must have been a cheering mes-
sage to the weary pilgrims and we can well imagine that
it filled the whole camp with joy. It meant that their
wilderness pilgrimage was about over and the promised
land was not very far off. The march to the banks of
the Jordan was quite rapid, although the exact time is
indefinite.

While camped at Kadesh-barnea the people did a
great deal of murmuring "in their tents" and around
their firesides and said a lot of hard things about God
and Moses, and the Lord heard it all. "I have heard
the murmurings of the children of Israel, which they
murmur against me." Num. 14:27. (See also Ps. 106:
24-26.)

The following Scriptures tell why the children of
Israel were turned back into the wilderness from
Kadesh-barnea: "Notwithstanding ye would not go up,
but rebelled against the commandment of the Lord thy

10 The Exodus and Advent Movements

God. Yet in this thing ye did not believe the Lord thy
God." Deut. 1:26, 32.

"But with whom was He grieved forty years? Was
it not with them that had sinned, whose carcases fell
in the wilderness? And to whom sware He that they
should not enter into His rest, but to them that be-
lieved not? So we see that they could not enter in be-
cause of unbelief." Hcb. 3:17-19. The next verse is
a warning to the Advent movement: "Let us therefore
fear, lest a promise being left us of entering into His
rest, any of you should seem to come short of it." Heb.
4:1.

When Israel was turned back from the borders of the
promised land into the wilderness because of their lack
of faith or their unbelief, it was the beginning of a re-
treat toward Egypt. But they did not go all the way
back to Egypt. The next 38 years was spent wandering
about the mountains of Seir. They didn't return to
Egypt, neither did they make any progress toward Ca-
naan. They were practically at a standstill. Acts 7:29
tells us that "in their hearts" they "turned back again in-
to Egypt."

It seems sad that Caleb and Joshua had to spend all
those years in the wilderness because of no fault of their
own, but their only hope of reaching the promised land
was to remain with the movement and organization.
Had they attempted to start another movement by call-

The Exodus and Advent Movements 11

ing out the faithful and taking a shorter course it would
have ended in disaster, for the pillar of fire by night and
cloud by day led the original movement back into the
wilderness and remained with them during their pil-
grimage. While they had rebelled against Him, still
they were His chosen people and He loved them more
than any people on the face of the earth. "Yea, He
loved the people; all His saints are in thy hand." (See
Deut. 33:1-3.) The only hope of sharing in this love
was by remaining with, and loyal to the movement and
its leadership.

All these things were typical of experiences in the
Advent movement. The remnant church must reach its
Kadesh-barnea on the borders of the heavenly Canaan
and because of unbelief be turned back into the wilder-
ness of sin.

"The history of the wilderness life of Israel was
chronicled for the benefit of the Israel of God to the
close of time. The record of God's dealings with the
wanderers of the desert in all their marchings to and
fro, in their exposure to hunger, thirst and weariness,
and in the striking manifestations of His power for their
relief, is fraught with warning and instruction for His
people in all ages. The varied experience of the He-
brews was a school of preparation for their promised
home in Canaan. God would have His people in these
days review with a humble heart and teachable spirit

12 The Exodus and Advent Movements

the trials through which ancient Israel. passed, that they
may be instructed in their preparation for the heavenly
Canaan." P. P., 293.

The Advent movement reached its Kadesh-barnea at
the Minneapolis General Conference in the fall of 1888.
For two or three years previous to that notable gather-
ing, the Lord, through the Spirit of Prophecy, sent mes-
sage after message to this people, declaring that they
were on the borders of the heavenly Canaan and call-
ing for a great spiritual awakening in preparation for
the coming of Christ. This was the antitype of the
message to Israel just before they reached Kadesh-
barnea, "'Ye have dwelt long enough in this mount ....
go in and possess the land which the Lord sware unto
your fathers."

Note the following messages given just before 1888:

1879 — 1 'We are now on the very borders of the eter-
nal world." Vol. 4; 306.

1881— "The end of all things is at hand." Id. 16.

1881 — "I have been shown that we are standing upon
the threshold of the eternal world." Id. 18.

1885— "We are standing upon the very verge of the
eternal world." Id. 460.

1885 — "Eternity stretches before us. The curtain is
about to be lifted." Id. 464.

There was also a solemn call for a revival and refor-
mation and the appropriation of the righteousness of

The Exodus and Advent Movements 13

Christ in preparation for entrance into the heavenly
kingdom.

"A revival of true godliness is the greatest and most
urgent of all our needs. ... If Satan had his way there
would never be another awakening, great or small, to
the end of time." Review and Herald, March 22, 1887.

Practically every issue of the Review for months be-
fore 1888 contained earnest and heart searching calls for
a spiritual awakening that would give God's people a
vision of their Laodicean condition and of Christ and
His righteousness as the only remedy. Vol. "> of the
Testimonies was written just before 1888 and is filled
with messages warning of the nearness of the end and
the needed preparation for the soon coming crisis. (See
also the book "Christ Our Righteousness.")

During the Minneapolis conference, righteousness by
faith and a preparation for the end was the burden of
almost every message. The servant of the Lord was
present and fully identified herself with the message.
Speaking of it later, she said:

"The Lord in His great mercy sent a most precious
message to His people. . . . This message, was to bring
more prominently before the world the uplifted Saviour,
the Sacrifice for the sins of the whole world. It pre-
sented justification through faith in the Surety; it in-
vited the people to receive the righteousness of Christ,
which is made manifest in obedience to all the com-

14 The Exodus and Advent Movements

mandments of God. Many had lost sight of Jesus.
They needed to have their eyes directed to His divine
person, His merits, and His changeless love for the hu-
man family. All power is given into His hands, that
He may dispense rich gifts unto men, imparting the
priceless gift of His own righteousness to the helpless
human agent. This is the message that God com-
manded to be given to the world. It is the third angel's
message, which is to be proclaimed with a loud voice,
and attended with the outpouring of His spirit in a
large measure." "Testimonies to Ministers," pp. 91, 92.

From the above statement it is evident that the Lord
intended to pour out His spirit in the latter rain and
quickly finish the work. This is also evident from the
statement in the Review and Herald of November 22,
1892: "The time of test is just upon us, for the loud
cry of the. third angel has already begun in the revela-
tion of the righteousness of Christ, the sin-pardoning
Redeemer. This is the beginning of the light of the
angel whose glory shall fill the whole earth."

But many began to fear fanaticism and the meeting
that began with such a signal manifestation of God's
presence and blessings ended in wrangling and confu-
sion. Many felt that the message being given was a
departure from the good old doctrines that had made
us a people and they rejected it. (See "Christ Our
Righteousness," pp. 63-68.) In "Testimonies to Min-

The Exodus and Advent Movements 15

istcrs," pp. 89-98, is a chapter entitled "Rejecting the
Light," and contains a most scathing rebuke to those
who rejected that message. It must have been as ter-
rible in the sight of the Lord as the rebellion at Kadesh-
barnea, for it resulted in the same punishment, a turn-
ing back into the wilderness.

Just as Israel "murmured in their tents" and criticised
God's chosen leader who was endeavoring to lead them
into the promised land, so modern Israel reenacted those
scenes at Minneapolis in 1888.

"God has raised up His messengers to do His work
for this time. Some have turned from the message of
the righteousness of Christ to criticise the men and their
imperfections. . . . Christ has registered all the hard,
proud, sneering speeches spoken against His servants as
against Himself." Review and Herald, May 27, 1890.

"I shall never again, I think, be called to stand under
the direction of the Holy Spirit as I stood at Minne-
apolis. The presence of Jesus was with me. All as-
sembled in that meeting had an opportunity to place
themselves on the side of truth by receiving the Holy
Spint, which was sent by God in such a rich current of
love and mercy. But in the rooms occupied by some of
our people were heard ridicule, criticism, jeering, laugh-
ter. The manifestations of the Holy Spirit were attrib-
uted to fanaticism. . The scenes which took place at
that meeting made the God of heaven ashamed to call

16 The Exodus and Advent Movements

those who took part in them His brethren. All this the
heavenly Watcher noticed, and it was written in the
book of God's remembrance." "Special Testimony to
Review and Herald Office," pp. 16, 17, written in 1896.

That the Lord fully intended to take modern Israel
into the heavenly Canaan over forty years ago is evi-
dent from the following statements from the Spirit of
Prophecy:

"If these had done their work the world would have
been warned ere this " Review and Herald, October 6,
1896.

"Had the purpose of God been carried out by His
people in giving to the world the message of mercy,
Christ would, ere this, have come to the earth, and the
saints would have received their welcome into the city
of God." Vol. 6:450 (written about the year 1900).

"Had the people of God preserved a living connec-
tion from the beginning of the Advent movement they
would today be in the heavenly Canaan." Stewardship
Series, No. 1 , pp. 3, 4.

Because of their unbelief manifested in the rejection
of the message sent to prepare them for the heavenly
Canaan, the Lord had to alter His purpose and turn the
Advent people back into the wilderness of sin till they
learn the lesson of faith.

"His people have been far behind. Human agencies,
under the divine planning, may recover something of

The Exodus and Advent Movements 17

what is lost because the people who have had great
light did not have corresponding piety, sanctification,
and seal, in working out God's specified plans. . . . Man
cannot possibly stretch over the gulf that has been made
by the workers who have not been following the divine
Leader. We may have to remain here in this world,
because of insubordination, many more years, as did the
children of Israel, but for Christ's sake, His people
should not add sin to sin." Unpublished Testimony,
December 7, 1901.

"The history of ancient Israel is a striking illustration
of the past experience of the Adventist body. God led
His people in the Advent movement even as He led the
children of Israel from Egypt. ... If all who had la-
bored unitedly in the work in 1.844 had received the
third angel's message and proclaimed it in the power of
the Holy Spirit, the Lord would have wrought mightily
with their efforts. A flood of light would have been
shed upon the world. Years ago the inhabitants of the
earth would have been warned, and the closing work
completed, and Christ would have come for the redemp-
tion of His people. It was not the will of God that
Israel should wander forty years in the wilderness. He
desired to lead them directly to the land of Canaan, and
establish them there a holy, happy people. But 'they
could not enter in because of unbelief.' Because of their
backsliding and apostasy, they perished in the desert,

18 The Exodus and Advent Movements

and others were raised up co enter the promised land.
In like manner, it was not the will of God that the com'
ing of Christ should be so long delayed and His people
should remain so many years in this world of sin and
sorrow. But unbelief separated them from God." G. C,
457, 458.

Thus the coming of Christ had to be delayed and the
church entered into the "tarrying time." This also ex-
plains the parable of the ten virgins. All went forth
to meet the bridegroom, but because He tarried they all
slumbered and slept. Scores of statements in the Spirit
3f Prophecy declare that God's people are asleep, min-
isters and lay members. To the ten virgins there came
an awakening cry, "Behold, the bridegroom cometh: go
ye out to meet him." All heard the message, but only
five, or half of them, made the necessary preparation to
enter into the marriage. At the close of the tarrying
time there will be given an awakening message to the
Advent people. How sad that many will not heed its
warning and make the necessary preparation to enter
the kingdom and partake of the marriage supper of the
Lamb. The preparation necessary is to accept as a gift
and put on the robe of Christ's righteousness. (See
Rev. 19:7-9.)

It is very evident that the rejection of God's special
message in 1888, which resulted in the altering of His
purpose to take His people directly into the promised

The Exodus and Advent Movements 19

land, marked the beginning of a spiritual retreat toward
the world or Egypt. In fact, this retreat had already
begun and was the reason for the special message to
prepare them to enter the heavenly Canaan. "Many
have for years made no advancement in knowledge and
true holiness. They are spiritual dwarfs. Instead of
going forward to perfection, they are going back to the
darkness and bondage of Egypt." Vol. 2:124.

"As a people, we are not advancing in spirituality as
we near the end." Vol. 5:11.

"My heart aches day after day and night after night
for our churches. Many are progressing, but in the
back track." Id. 93.

"I am filled with sadness when I think of our con-
dition as a people. The Lord has not closed heaven to
us, but our own course of continual backsliding has sep-
arated us from God. Pride, covetousness, and love of
the world have lived in the heart without fear of ban-
ishment or condemnation. Grievous and presumptuous
sins have dwelt among us. And yet the general opinion
is that the church is flourishing, and that peace and
spiritual prosperity are in all her borders. The church
has turned back from following Christ her Leader, and
is steadily retreating toward Egypt. Yet few are alarmed
or astonished at their want of spiritual power. Doubt
and even disbelief of the testimonies of the Spirit of
God is leavening our churches everywhere." Vol. 5:217.

20 The Exodus and Advent Movements

"The influence that grew out of the resistance of
light and truth at Minneapolis, tended to make of no
effect the light that God had given to His people
through the 'Testimonies'." General Conference Bulle-
tin, Feb. 28, 189?.

"Since the time of the Minneapolis meeting I have
seen the state of the Laodicean church as never before.
I have heard the rebuke of God spoken to those who
feel so well satisfied, who know not their spiritual desti-
tution. . . . Like the Jews, many have closed their eyes
lest they should see: but there is a great peril now, in
closing the eyes to light and in walking apart from
Christ, feeling need of nothing, as there was when He
was upon earth." Review and Herald, August 26, 1890.

Like Ancient Israel after being turned back from
Kadcsh-barnea, the Advent movement did not go all the
way back to Egypt or the world. But they have gone a
long way and there have remained in the Laodicean
condition, neither going back into the world nor pro-
gressing towards the heavenly Canaan, but wandering
about in the wilderness, and camping around the mount
of the law. "Sinning and repenting and sinning and
repenting," there has been no material change unless for
the worse. No person can read Revelation 3:14-17 and
the scores of statements in the Spirit of Prophecy re-
garding our spiritual condition and deny that we have
been retreating towards the world spiritually and wan-

The Exodus and Advent Movements 2 1

dering about in the wilderness of sin. Like ancient
Israel, the Advent people "in their hearts turned back
again into Egypt." At the same time we have been
boasting of progress and cheering.

"In many hearts there seems to be scarcely a breath
of spiritual life. . . . Shall we cheer on, by a half-dead
Christianity, the selfish, covetous spirit of the world,
sharing its ungodliness and smiling on its falsehoods?
Nay .... God brings against ministers and people the.
heavy charge of spiritual feebleness, saying "I know
thy works, that thou art neither cold or hot. . . . God
calls for a spiritual revival and a spiritual reformation."
Review and Herald, Feb. 25, 1902.

"There are many, many professed Christians who are
waiting unconcernedly for the coming of the Lord. They
have not on the garment of His righteousness. They
may profess to be children of God, but they are not
cleansed from sin. They are selfish and self-sufficient.
Their experience is Chnstless. They neither love God
supremely nor their neighbor as themselves. They have
no true idea of what constitutes holiness. They do not
sec the defects in themselves. So blinded are they that
they arc not able to detect the subtle working of pride
and iniquity. They are clad in the rags of self-righteous-
ness, and stricken with spiritual blindness. Satan has
cast his shadow between them and Christ, and they have
no wish to study the pure and holy character of the

22 The Exodus and Advent Movements

Saviour." Review and Herald, Feb. 26, 1901. "Daily
the church is becoming converted to the world." Vol.
8:1 19.

The church in its present condition is declared to be
in the Laodicean state and "like a vast hospital filled
with the sick and dying." Every person who has been
connected with this message for twenty years or more
knows that while material prosperity has attended our
work we have, as a people, been retreating toward the
world spiritually. Spiritual progress and prosperity is
the only kind God recognises. "If numbers were evi'
dence of success, Satan might claim the pre-eminence.

. . It is the degree, of moral power pervading the col-
lege, that is the test of its prosperity. It is the virtue,
intelligence, and piety of the people composing our
churches, not their numbers, that should be a source of
joy and thankfulness." Vol. 5:31,32.

While Israel rejected God at Kadesh-barnea and He
had to lead them back into the wilderness, He did not
forsake them or cast them off, nor start a new move-
ment. Even though the records of their wilderness life
reveal little else except rebellions against the Lord, yet
He loved them above all people on the earth and pa-
tiently led them in a pillar of cloud by day and fire by
night. "He knoweth thy walking through this great
wilderness: these forty years the Lord thy God hath
been with thee; thou hast lacked nothing." Deut. 2:7.

The Exodus and Advent Movements 2 J

"Thou in thy manifold mercies forsookest them not
in the wilderness; the pillar of the cloud departed not
from them by day, to lead them in the way; neither
:he pillar of fire by night, to show them light, and the
way wherein they should go." Neh. 9:19.

"He found him in a desert land, and in the waste,
howling wilderness; He led him about, He instructed
him, He kept him as the apple of His eye." "In all
their affliction He was afflicted, and the angel of His
presence saved them; in His love and in His pity He
redeemed them; and He bare them, and carried them
all the days of old." Deut. 32:10, Isa. 63:9.

In like manner, notwithstanding modern Israel's wil-
derness wandering in the awful Laodicean condition, the
Lord loves the remnant of the church above all people,
for they are His chosen people, and He wall not for-
sake them nor start a new movement. He will finally
purge out the rebels and take the movement through to
the heavenly Canaan.

"Enfeebled and defective, needing constantly to be
warned and counseled, the church is nevertheless the
object of Christ's supreme regard." Vol. 7:16.

"Nothing else in this world is so clear to God as His
church. Nothing is guarded by Him with such jealous
care. Nothing so offends God as an act that injures
the influence of those who are doing His service."
Vol. 6:42.

24 The Exodus and Advent Movements

"God has a people in which all heaven is interested,
and they are the one object on earth dear to the heart of
God." "Testimonies to Ministers," p. 41.

This entire chapter is a warning against those who
would call the remnant of the church Babylon because
of her spiritual condition.

Now as we are nearing the end of our wilderness
wandering, how cheering is the heaven sent message,
"Ye have compassed this mountain long enough; turn
you northward," or towards the heavenly Canaan. The
Lord is again giving to this people the message of over
forty years ago, calling for a spiritual revival and a ref-
ormation of true godliness and exalting the righteous-
ness of Christ as the only hope, of victory. How cheer-
ing this message should be to modern Israel, showing as
it does that we are nearing the end of our pilgrimage
and that the Lord has set His hand to finish His work
and deliver His people.

How thankful we should be that the 1888 experience
will not be repeated. The Lord will not again lead this
people into the wilderness because of unbelief but those,
who accept His special message and make the needed
preparation will go through in triumph to the promised
land and all others will be shaken out. »

"I have been deeply impressed by scenes that have
recently passed before me in the night season. There
seemed to be a great movement — a work of revival —

The Exodus and Advent Movements 25

going forward in many places. Our people were mov-
ing into line, responding to God's call." "Testimonies
to Ministers," 515.

The Bible and the. Spirit of Prophecy contain as many
definite prophecies of a final awakening message to the
remnant of the church just before we reach the prom-
ised land, and the success of that message, as they do
of the great three-fold message itself and its final tri-
umph. In fact, the two are inseparable, for it is the
one that gives power and glory to the other. God's
last message to the world cannot triumph gloriously till
the church is awakened from her slumber and delivered
from her Laodicean condition and clothed in the robe of
Christ's righteousness.

Ten days before the day of atonement, came the fes-
tival of the blowing of trumpets to awaken Israel to
make a special preparation for the solemn day that sealed
their doom.

Just before the close of probation in the Advent
movement a special message will be sent to awaken the
church to prepare for the close of human probation in
the anti-typical day of atonement.

The Apostle Peter described such a message: "Repent
ye therefore, and be converted, that your sins may be
blotted out, when the times of refreshing shall come
from the presence of the Lord: and He shall send Jesus
Christ, which before was preached unto you." Acts

26 The Exodus and Advent Movements

3:19,20. The Weymouth translation gives it: "Repent,
therefore, and reform your lives, so that the record of
your sins may be cancelled, and that there may come
seasons of revival from the Lord."

The Prophet Joel described the same message: "Blow
ye the trumpet in Zion, and sound an alarm in My
holy mountain: let all the inhabitants of the land
tremble, for the day of the Lord cometh, for it is nigh at
hand." Joel 2:1. Verses 12-32 describe further the mes-
sage and it? results. The people weep over their Lao-
dicean condition and ministers weep between the porch
and the altar crying for the Lord to spare His people,
just as Moses did in the wilderness. This heart search-
ing experience is followed by the outpouring ot the
Holy Spirit in the early and latter rains on all flesh, and
the final deliverance of the remnant.

It was near the close of Israel's wilderness wander-
ings that the fiery serpents entered the camp as "the
people were much discouraged because of the way" and
began to murmur against Moses and against God. The
sting and poison of the fiery serpents were symbolic of
the sting of Satan, that old serpent, and the poison of
sin. Thousands were suffering and dying and the people
prayed for deliverance. The Lord instructed Moses to
make a brasen serpent and put it upon a pole and in-
struct the people that the poison of the serpents could
be stayed only by a look at the serpent of brass. They

The Exodus and Advent Movements 27

must look, in order to live. The brazen serpent was
symbolic of Christ on the cross of Calvary, crucified
because of the sting of the "old serpent." The people
were not required to do any works to save themselves
from the serpents; they were only to look and live.

When the Advent people are discouraged because the
way is long and because of the ravages of sin in our
midst, a message will be sent pointing them to Christ
and Calvary as the only hope of victory. How cheer-
ing that such a message is now being given and thou-
sands are finding deliverance and life by a look at Cal-
vary. The complete remedy for the Laodicean condi-
tion is in beholding Christ at the door with the gold of
faith and love, the white robe of His righteousness, and
the anointing that restores spiritual discernment, and
then invite Him in to cleanse and take possession of the
heart. This message is another sure sign that our pil-
grimage is about over.

Near the banks of the Jordan, Moses, after remind-
ing Israel that the mighty nations and walled cities and
giants could be overcome only by faith in God, warned
them against ever feeling that they had won their vic-
tories and entered the promised land by their own
works. "Not for thy righteousness, or for the upright-
ness of thine heart, dost thou go in to possess the land.

. . Understand, therefore, that the Lord thy God
giveth thee not this good land to possess it for thy

28 The Exodus and Advent Movements

righteousness: for thou art a stiffnecked people." (See
Deut. 9:] -6.) This was a message of victory and right-
eousness by faith in Christ. This is the lesson they had
failed to learn during the forty years in the wilderness
and the reason for their being turned back at Kadesh-
barnea. The only two exhibitions of real faith worthy
of mentioning in the great chapter on faith was at the
beginning and end of their journey.

"By faith they passed through the Red Sea as by dry
land. ... By faith the walls of Jericho fell down, after
they were compassed about seven days." (Heb. 1 1 :29,
30). During the forty years they had lost sight of that
which alone could bring them victory and righteousness.
Before they could enter the promised land they must
learn that victory was to be obtained not "by warfare,
hut by strict obedience to His commands."

"In the taking of Jericho the Lord God of hosts was
the General of the army. He made the plan for the
battle, and united heavenly and human agencies to act
a part in the work, but no human hand touched the
walls of Jericho. God so arranged the plan that man
could take no credit to himself for achieving the victory.
God alone, is to be glorified. So it shall be in the work
in which we are engaged. The glory is not to be given
to human agencies; the Lord alone is to be magnified."
"Testimonies to Ministers," 214.

Because of the rebellion at Kadesh-barnea, where

The Exodus and Advent Movements 29

Israel lost sight of Christ, their Leader, and of His
atonement on Calvary and of His righteousness and vie-
tory by faith, the Lord refused to permit them to prac-
tice circumcision or celebrate the Passover till their wil-
derness wanderings were over. "In the rebellion at
Kadesh-barnea they had rejected Cod; and God had, for
a time, rejected them. Since they had proved unfaith-
ful to His covenant, they were not to receive the sign
of the covenant, the right of circumcision. Their desire
to return to the land of slavery had shown them to be
unworthy of freedom, and the ordinance of the Pass-
over, instituted to commemorate the deliverance from
bondage, was not to be observed." P.P., 406 (See also
Joshua ?.)

In Romans 4:11-13, circumcision is declared to be the
sign and seal of the righteousness which is by faith.
By faith alone could they have their sins "cut off" and
the righteousness of Christ imputed to them.

The Passover was commemorative of Israel's deliver-
ance from Egyptian bondage, and also typical of Cal-
vary, the only hope of deliverance from sin.

The antitype is true to the type. Since the rejection
of the message of righteousness by faith in 1888, we as
a people have practically lost sight of, and been silent
concerning, the great truth which is the very kernel and
life of the gospel and which is divinely declared to be
"The third angel's message in verity." (See "Christ Our

30 The Exodus and Advent Movements

Righteousness," pp. 80-86, and "Testimonies to Minis-
ters," 92, 93.) We have also to a great extent forgot-
ten our deliverance from the world and our first love
experience. The message of the hour is: "Yet I have
this against you- -that you no longer love Me as you
did at first. Be mindful, therefore, of the height from
which you have fallen. Repent at once and act like you
did at first, or else I will surely come and remove your
candlestick out of its place — unless you repent." Rev.
2:4, 5, Weymouth Translation. During our wilderness
wanderings we have also lost sight of Calvary.

"There is too much bustle and stir about our religion,
while Calvary and the cross are forgotten." Vol 5:133.

The present message of righteousness by faith and
calling attention to Christ and Calvary is another sign
that we are again on the borders of the heavenly Ca-
naan.

On the banks of the Jordan the history of God's
dealings with Israel during the forty years were re-
viewed and all the instruction given through Moses,
the prophet, carefully studied. The book of Deuterono-
my is a record of what Moses said to Israel before His
death on the banks of the Jordan. He emphasized their
rebellions and apostasies, and especially the Kadesh-
barnea experience, and advised them to profit by that
mistake. He made it clear why they had been kept
out of the promised land so long. Things that had

The Exodus and Advent Movements 3 1

puzzled them before were now made plain. Repenting
of their past mistakes they set their faces with renewed
hope and courage toward Canaan

The time has come for the Advent people to carefully
review their past history and profit by the mistakes
made. Especially should we study the 1888 experience
and learn the reasons for our wilderness wanderings.
The instructions given through the Spirit of Prophecy
to guide us to the promised land should be reviewed
and appreciated as we near the end of our pilgrimage.
Such an investigation will clear up many puzzling state-
ments and experiences and bring the definite conviction
that we are almost home. "We have nothing to fear
from the future, except as we shall forget the way the
Lord has led us." "Testimonies to Ministers," 31. In
Vol. 8, 107-116 under the chapter title "Forgetfulness,"
we are admonished to study the experiences of ancient
Israel in connection with the Advent movement, that
we may profit by the mistakes made.

The greatest apostasy in the history of Israel hap-
pened on the banks of the Jordan just before they en-
tered the promised land. It was Satan's last attempt
to keep them out of Canaan and resulted in a shaking
that purged the movement of all its rebels. The Baal-
peor crisis came as a result of intercourse and compro-
mise with the world. A spirit of worldliness and licen-
tousness swept through the camp like poison through

32 The Exodus and Advent Movements

the system. A number of leaders fell prey to the wiles
of Midianitish women. Immorality became so common
that its blighting curse was looked upon lightly.

When the leaders who were loyal sensed the situa-
tion they were filled with indignation and the wrath
of God was kindled. The priests and leaders wept "be-
tween the porch and the altar," crying for God to spare
His people who were being destroyed by a terrible
plague. Before the judgments of God were stayed,
24,000 had perished of the plague and the guilty leaders
were slain and their bodies "hung up in the sight of all
Israel, that the congregation, seeing the leaders so se-
verely dealt with, might have a deep sense of God's ab-
horrence of their sin, and the terror of His wrath
against them." "The Israelites, who could not be over'
:ome by the arms or by the enchantments of Midian,
fell a prey to her harlots." (See P. P., 453-461.)

After this great shaking, the numbering of Israel
showed that "of them whom Moses and Aaron the
priest numbered, when they numbered the children of
Israel in the wilderness of Sinai, . There was not
left a man of them, save Caleb, the son of Jephunneh,
and Joshua, the son of Nun." Num. 26:64, 65".

"Now all these things happened unto them for en-
samples; and they are written for our admonition upon
whom the ends of the world are come. ... As we ap-
proach the close of time, as the people ot God stand up-

The Exodus and Advent Movements 33

on the borders of the heavenly Canaan, Satan will, as
of old, redouble his efforts to prevent them from en-
tering the goodly land. He lays his snares for every
soul. It is not the ignorant and uncultured merely that
need to be guarded; he will prepare his temptations for
those in the highest positions, in the most holy office;
if he can lead them to pollute their souls, he can through
:hcm destroy many. And he employs the same agents
now as he employed three thousand years ago. By
worldly friendships, by the charms of beauty, by pleas-
jre seeking, mirth, feasting, or the wine-cup, he tempts
:o the violation of the seventh commandment." P. P.,
457, 458.

Satan, after failing to keep the Advent movement out
of the heavenly Canaan by attacks from without and
apostasies from within, will make his last attempt, as in
the Baal-peor experience, by bringing in a spirit of
worldliness and immorality that will pollute even some
ol the leaders and thousands of the members. This
will happen on the very borders of the heavenly Ca-
naan. When those who are true and loyal realise the
situation they will "weep between the porch and the
altar," crying for God to spare His people from being
ruled over by the world. They will "sigh and cry" for
all the abominations that be done "in the midst" of the
church. This revival of true godliness will make mani-
fest the terribleness of this sin so that it will be severely

34 The Exodus and Advent Movements

dealt with, especially in the leaders. The instruction of
God's servant will be carried out just as the decrees of
Moses were executed at Baal'peor.

"Cleanse the camp of this moral corruption, if it
takes the highest men in the highest positions. God
will not be trifled with. Fornication is in our ranks,
I know it, for it has been shown me to be strengthen-
ing and extending its polutions. . . . Cleanse the camp,
for there is an accursed thing in it." "Testimonies to
Ministers," 427, 428.

"The time has come for earnest and powerful efforts
to rid the church of the slime and filth which is tarnish-
ing her purity." Id. 450. (Read pages 426-456. Also
an "Appeal to the Church," Vol. 2:439-489, and Vol.
5:137-148, "Agents of Satan.")

No person can read these divine descriptions of mod-
ern Israel without a profound conviction that we are en-
tering our greatest apostasy known as the "shaking
time." Many ministers are weeping between the porch
and the altar because of the ravages of the plague of
licentousness and the "abominations being done in the
midst" of the church, and there are hopeful signs that
the execution has begun.

It is the preaching of the Laodicean message that
causes the "sighing and crying" over our own sins and
the sins of others. This will result in the "sealing" of
those who accept the awakening message and the "shak-

The Exodus and Advent Movements 3 5

ing" out of those who reject it, followed by the "latter
rain" and "loud cry."

"The class who do not feel grieved over their own
spiritual declension, nor mourn over the sins of others,
will be left without the seal of God." "The seal of
God will be placed upon the foreheads of those only
who sigh and cry for the abominations done in the
land." "Not one of us will ever receive the seal of God
while our characters have one spot or stain upon them.
It is left with us to remedy the defects of our characters,
to cleanse the soul temple of every defilement. Then
the latter rain will fall upon us as the early rain fell upon
the disciples on the day of Pentecost." Vol. 5:211, 212,
214.

"Those who come up on every point, and stand every
test, and overcome, be the price what it may, have
heeded the counsel of the True Witness, and they will
receive the latter rain, and thus be fitted for transla-
tion." Vol. 1: 187.

"I asked the meaning of the shaking I had seen, and
was shown that it would be caused by the straight testi-
mony called forth by the counsel of the Tine Witness
to the Laodiceans. This will have its effect upon the
heart of the receiver, and will lead him to pour forth
the straight truth. Some will not bear this straight tes-
timony. They will rise up against it, and this is what
wall cause a shaking among God's people. I saw that

36 The Exodus nnd Advent Movements

the testimony of the True Witness has not been half
heeded. The solemn testimony upon which the destiny
of the church hangs has been lightly esteemed, if not
entirely disregarded. This testimony must work deep
repentance; all who truly receive it, will obey it, and be
purified." E. W.: 270. Then follows a picture of
the latter rain and its glorious results which stirs up the
wrath of the enemy and brings on the "great tribula-
tion."

The final persecution does not produce the awaken-
ing of the church. On the contrary it is the spiritual
awakening that arouses Satan to persecute the remnant
people of God.

"Why is it, then, that persecution seems in a great
degree to slumber? The only reason is, that the church
has conformed to the world's standard, and therefore
awakens no opposition. ... It is only because of the
spirit of compromise with sin, because the great truths
of the word of God are so indifferently regarded, be-
cause there is so little vital godliness in the church, that
Christianity is apparently so popular in the world. Let
there be a revival of the faith and power of the early
church, and the spirit of persecution will be revived, and
the fires of persecution will be rekindled." G. C., 48.

Of course the persecution will play a part in burning
out the dross and perfecting the saints for the latter rain
and translation. It is during "great tribulation" that

The Exodus and Advent Movements 37

they "wash their robes and make them white in the
blood of the Lamb." There will be a blending of "ce-
lestial glory and a repetition of the persecutions of the
past." (See Vol. 9:16; E. V/., 85.)

After the Exodus movement crossed the brook Zered,
the time required to reach the banks of the Jordan, cross
over and gain possession of the promised land, is rather
indefinite. Their march to the Jordan, however, was
signalized by an uninterrupted series of victories. "It
was the Captain of the Lord's host who vanquished the
enemies of His people; and He would have done the
same thirty-eight years before, had Tsrael trusted in
Him." P. P.: 435.

While we cannot set any definite time for the final
triumph of the Advent movement we do know that the
end is very near. The message of 1SSS continued for
several years before it was finally rejected and the Ad-
vent people turned back into the wilderness. The Lord
alone knows the exact time but He has promised evi-
dence by which we may "know when He is near, even
at the door." The cry, "Behold, the bridegroom com-
eth; go ye out to meet Him," should be delayed no
longer. There should be no uncertainty in the sound
of the gospel trumpet that is to awaken the remnant of
the church for her final triumph. How it should thrill
our hearts with joy to know that our pilgrim life is
about ended.

38 The Exodus and Advent Movements

"As the children of Israel, journeying through the
wilderness, cheered their way by the music of sacred
song, so God bids His people today gladden their pil-
grim life." Education, 167. Surely it is time for the
Advent pilgrims to look up and lift up their heads be-
cause their "redemption draweth nigh." A realization
that the journey's end is at hand will quicken our pace
and fill our hearts with gladness. This joy, according
to the gospel prophet, will be expressed in song as we
approach and enter the heavenly Canaan. "And the
ransomed of the Lord shall return, and come to Zion
with songs and everlasting joy upon their heads: they
shall obtain joy and gladness, and sorrow and sighing
shall flee away." Isa. 35:10.

As soon as Israel reached the promised land they be-
gan the observance of the Feast of Tabernacles to com-
memorate their deliverance from Egyptian bondage and
"in memory of their pilgrim life in the wilderness."
(See Lev. 23:34, 39-43; P. P., 540; D. A., 447, 448.)

The Feast of Tabernacles was the closing event of
the typical year and was a festival of great rejoicing.
It was a home-coming celebration and was never ob-
served while Israel was in captivity. It was instituted
when they returned to the home land from Egypt and
was reinstituted when they returned from Babylon.

Another reason for the great joy of the occasion was
because it followed the solemn day of atonement which

The Exodus and Advent Movements 39

ended the typical services dealing with sin. On the
first day of the seventh month began the blowing of
trumpets known as "God's loud call to repentance." It
announced to all Israel that the day of judgment was at
hand and unless their sins were confessed and forgiven
they would be forever cut off from among God's people.
The ten days including the day of atonement were
known as "the ten days of repentance." The time was
spent in prayer and confession in preparation to re-
ceive the "seal of life" and that their names might re-
main enrolled in the registry of Israel. They regarded
the closing hours of the day of atonement as the "seal-
ing time."

"The feast was pre-eminently an occasion of rejoicing.
It occurred just after the great day of atonement, when
the assurance had been given that their iniquity should
be remembered no more. At peace with God, they
now came before Him to acknowledge His goodness,
and to praise Him for His mercy. The labors of the
harvest being ended, and the toils of the new year not
yet begun, the people were free from care, and could
give themselves up to the sacred joyous influences of
the hour." P. P., 540.

There was still another cause for rejoicing during the
festival. The great harvest of the year had just been
garnered and for this reason it was also called the "feast

40 The Exodus and Advent Movements

of ingathering." It corresponded in this respect to out-
Thanksgiving Day.

"In the seventh month came the Feast of Tabernacles,
or of ingathering. This feast acknowledged God's boun-
ty in the products of the orchard, the olive grove, and
the vineyard. It was the crowning festal gathering of
the year. The land had yielded its increase, the harvest
had been gathered into the granaries, the fruits, the oil,
and the wine had been stored, the first-fruits had been
reserved, and now the people came with their tributes of
thanksgiving to God, who had thus richly blessed them."
P. P., 540.

The events of the yearly services under the Levitical
priesthood were typical of the whole plan of salvation.
They prefigured the death of Christ as the Lamb of God
and His ministration as the great high Priest of the
heavenly sanctuary. The antitypical events must come
in the exact order of the typical.

The annual festivals were in two groups, one at the
beginning and the other at the close of the typical year,
or, at the time of the spring and fall harvests. The
typical services began with the Passover on the four-
teenth day of the first month, followed by the waving
of the first-fruits sheaf, and the weeks of harvest, when
the first harvest of the year was gathered. Pentecost
was a thanksgiving celebration following the ingathering
of the early harvest.

The Exodus and Advent Movements 4L

The next few months of the year was the dry season
when but little fruit was gathered. The great harvest
came in the fall and in connection with it the second
group of typical events, — the blowing of trumpets, the
ten days of repentance, the day of atonement, and the
Feast of Tabernacles. After the first-fruits were re-
served and dedicated to the services of the sanctuary the
great harvest was garnered and then came the great in-
gathering thanksgiving celebration. (See Deut. 26:1-11;
Lev. 23:10, 34, 39.)

The two groups of types meet their exact antitypes in
the two groups of events connected with the two great
gospel harvests at the beginning and end of Christ's
ministry as Priest of the heavenly sanctuary. The anti-
typical services began with Calvary when Christ was
sacrificed as the Paschal Lamb. Then followed the
resurrection of Christ, the "chief-born of the dead"
(Rev. L:?, Emphatic Diaglott), and the reserving or
sealing of the twelve apostles as the first-fruits sheaf of
the early gospel harvest. Then came the early rain of
the Holy Spirit and the early harvest of souls which
began on the day of Pentecost and continued for almost
three centuries. The historian Gibbon estimates more
than five million converts by the close of the first cen-
tury. The "falling away" brought on the spiritual
drought of the middle or dark ages when only glean-
ings of gospel fruit were possible. The Two Wit-

42 The Exodus and Advent Movements

nesses had to do their prophesying "clothed in sack-
cloth."

The antitypical day of atonement or judgment, begin-
ning at the close of the 2300 years, was announced to
the world by the ten-year trumpet message preceding
1844. The blowing of trumpets will have another ap-
plication in God's loud call to repentance that awakens
the Laodicean church just before the close of probation.
(See Joel 2:1; Isa. J8:I.) Before the falling of the lat-
ter rain that ripens the final world harvest, the 144,000
first-fruits sheaf in twelve groups will be reserved or
sealed. (See Rev. 7:1-8; 14:4.)

As the result of an upper room experience the 144,000
are sealed for the kingdom and "the spotless robe of
Christ's righteousness is placed upon the tried, tempted,
faithful children of God. The despised remnant are
clothed in glorious apparel, nevermore to be defiled by
the corruptions of the world." P. K., 591. When they
are secure for the kingdom and can be trusted with the
power of the Holy Spirit "without measure," "then the
latter rain will fall upon them as the early rain fell upon
the disciples on the day of Pentecost." Vol. 5:214.

During the latter rain, which will be "much more
abundant than the former rain," the 144,000 will give
the loud cry that calls God's people out of Babylon and
gathers the world's final gospel harvest, "a firmament of

The Exodus and Advent Movements 43

chosen ones," "a great multitude which no man could
number, of all nations, and kindreds, and people, and
tongues." (See Rev. 7:9-17; 14:6-14; 18:1-5; G. C. 390,
611, 612: P. K., 188, 189, 376-378.)

The Revelator sees the redeemed in the heavenly
Canaan "clothed with white robes, and with palms in
their hands" celebrating the antitypical Feast of Taber-
nacles. It is the great home-coming celebration after
their deliverance from the bondage of sin and their
earthly pilgrimage. Their sins have been blotted out of
the books of record and their names retained in the
book of life. The whole universe joins in the celebra-
tion of the greatest thanksgiving festival of all the ages.

"The Feast of Tabernacles was not only commemora-
tive, but typical. It not only pointed back to the wil-
derness sojourn, but, as the feast of harvest, it cele-
brated the ingathering of the fruits of the earth, and
pointed forward to the great day of final ingathering,
when the Lord of the harvest shall send forth His reap-
ers to gather the tares together in bundles for the fire,
and to gather the wheat into His garner. . . . And every
voice in the whole universe will unite in joyful praise to
God. . . The people of Israel praised God at the Feast
of Tabernacles as they called to mind His mercy in
their deliverance from the bondage of Egypt and His
tender care for them during their pilgrim life in the wil-
derness. They rejoiced also in the consciousness of

44 The Exodus and Advent Movements

pardon and acceptance, through the service of the day
of atonement, just ended. But when the ransomed of
the Lord shall have been safely gathered into the heav-
enly Canaan, — forever delivered from the bondage of
the curse, under which 'the whole creation groaneth
and travaileth in pain together until now', — they will
rejoice with joy unspeakable and full of glory. Christ's
great work of atonement for men will then have been
completed, and their sins will have been forever blotted
out." P. P., 541, 542.

The great celebration begins with the triumphal pro-
cession or victory parade when Christ leads the re-
deemed in twelve nations through the pearly gates into
the celestial city. The golden streets will be lined with
visitors from the unfallen worlds to welcome home the
victors in the great struggle with the once mighty Luci-
fer and his hosts. The conquering Captain of the Lord's
host leads the nations of the saved to the throne room
and presents them to the Father "with exceeding joy."
Then takes place the marriage and marriage supper of
the Lamb. Doubtless the great temple on Mount Zion
will be dedicated during this celebration just as was
Solomon's temple during the typical Feast of Taber-
nacles. (See P. K., 37.)"

In this dedication the 144,000 will doubtless take an
important part because "girt for holy service" as "the
most exalted of the redeemed host that stand before the

The Exodus and Advent Movements 4?

throne of God and the Lamb," they are to serve as offi-
cials in the government of the heavenly kingdom. (See
Rev. 3:21; 14:1-5; A. A., 591; Vol. 5:215; E. W., 19.)

Because of their experience in the Laodicean wilder-
ness of sin, and their complete victory through Christ
which resulted in the seal of God's approval and the
latter rain, and, because of their faith and loyalty dur-
ing the time of Jacob's trouble, the 144,000 translated
saints will specially enjoy the home-coming thanksgiving
celebration and will lead out in the singing of the song
of Moses and of the Lamb.

It was the joyful anticipation of this great celebration
when the redeemed are gathered into the heavenly Ca-
naan, that calls forth the three-fold doxology of Reve-
lation five. Beginning with the song of the cherubim
and twenty-four elders around the throne of Jehovah,
and then the innumerable angelic host with their song of
praise to the Lamb, it finally breaks forth in a mighty
Hallelujah chorus of praise to God and the Lamb in
which every creature in the universe participates. The
song of Calvary will resound through all creation with
greater and still greater meaning and enthusiasm as the
eternal ages roll on and will never grow old and never,
never die.

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